Journal of Islamic Communication Studies

Implementasi Prinsip Komunikasi Islam dalam Khutbah Jumat

Wahidin Saputra — 2026-07-05

This study is grounded in the strategic role of Friday sermons (khutbah Jumat) as a medium of Islamic preaching that not only conveys religious messages but also shapes the attitudes and behaviors of congregants through effective and ethical communication. The study aims to examine the implementation of Islamic communication principles in Friday sermons, particularly the practices of ‘qaulan sadidan’, ‘qaulan layyinan’, and ‘qaulan ma'rufan’, at Assalam Mosque of the Ministry of Public Works of the Republic of Indonesia in 2025. This research employed a qualitative approach using a case study method. Data were collected through direct observation of Friday sermon activities, in-depth interviews with the sermon preacher (khatib) and congregants, and document analysis of sermon manuscripts. The data were analyzed through data reduction, data display, and conclusion drawing, while triangulation was employed to ensure the trustworthiness of the findings. The results reveal that the principle of ‘qaulan sadidan’ is reflected in the delivery of factual, truthful, and scripturally grounded messages; ‘qaulan layyinan’ is manifested through the use of polite, persuasive, and non-confrontational language; while ‘qaulan ma'rufan’ is implemented through the selection of expressions that are socially appropriate and responsive to the characteristics of the congregation. These three principles complement one another in fostering effective Islamic communication and positively influencing the congregants' religious understanding and awareness. This study contributes to the advancement of Islamic communication studies, particularly in the discourse on Islamic preaching rhetoric within public religious spaces.

Kesalehan atau Keterlibatan Digital? Komunikasi Kesalehan Influencer Berhijab di Instagram

Rofhani Rofhani — 2026-07-05

This article examines how hijab-wearing influencers communicate piety through Instagram posts. Using a qualitative-descriptive approach, this study analyzes fifteen posts from three figures: Neelofa, Sashfir, and Sivia Azizah. The analysis focuses on three main elements: hijab or abaya visuals, captions, and features of digital circulation and personal branding. The findings indicate that digital piety is expressed not only through explicit religious messages but also through attire, poses, colors, self-narratives, religious occasions, hashtags, brand mentions, and image consistency. Neelofa displays piety through her hijab, intentions, family, knowledge, and simple fashion brands; Sashfir normalizes piety as a casual, urban, and aesthetic hijab lifestyle; while Sivia Azizah positions the abaya as a visual identity linked to worship, creativity, fashion, and the hashtag #MakeAbayaGreatAgain. This article asserts that piety and digital visibility cannot be strictly separated. Piety gains communicative power through platform logic, while visibility gains moral legitimacy through religious symbols and narratives. Thus, digital piety must be understood as a communicative practice shaped by visuality, personal narratives, the attention economy, and platform culture.

Konsumerisme Dakwah Digital Ustadz Hanan Attaqi pada Akun Instagram @kata_uha

Muchammad Wildanil Mubarok — 2026-07-05

The development of digital da'wah on Instagram has raised academic concerns regarding the transformation of religious messages into commodified cultural products, where spiritual values are no longer merely conveyed as transcendental teachings but are packaged and consumed like visual commodities within the ecosystem of platform capitalism. This study aims to identify and analyze the signifiers and signifieds in the da'wah content of @kata_uha that lead to practices of religious consumerism, reveal the cultural myths constructed through the visual representation of digital da'wah, and provide a critical perspective on the implications of religious commodification for Generation Z's understanding and practice of religion. A qualitative research method using Roland Barthes' semiotic content analysis was applied to 215 content pieces from the January-March 2025 period, where percentages were obtained through the quantification of the frequency of sign occurrences at each level of meaning based on predetermined categorization, involving two independent coders to ensure reliability. The findings reveal three main results: first, at the denotative level, da'wah content demonstrates a high degree of visual aesthetic standardization (95% consistent templates, 87% standardized typography, 73% pastel color palettes) following the logic of the creative industry; second, at the connotative level, spirituality is packaged as a digital lifestyle commodity with 83% integration of religious symbols and lifestyle elements, and 65% use of spiritual productivity narratives; third, at the mythical level, spiritual consumerism is constructed where 78% of the audience focuses on aesthetics over substance, 67% reduce religious experience to content consumption, and 45% of content contains monetization. The study concludes that digital da'wah has transformed into a product of the culture industry that alienates the substantive meaning of religion through the naturalization of platform capitalism logic. A critical approach and content production ethics are required to maintain the transformative function of da'wah in the digital era.

Mapping the Body of Knowledge of Islamic Broadcasting and Communication

Ali Nurdin — 2026-07-11

The mapping of the Body of Knowledge (BoK) in the development of the Master’s Program in Islamic Broadcasting and Communication is essential amid the transformation of digital communication and the rapid development of contemporary da‘wah studies. This study aims to map the BoK of the Master’s Program in Islamic Broadcasting and Communication UIN Sunan Ampel Surabaya through an analysis of research trends and themes, research methods, and theories employed in students’ theses from 2023 to 2025. This research employed a qualitative approach using a document study method on students’ theses produced during the 2023–2025 period. The data were analyzed using content analysis techniques assisted by NVivo 12 to identify patterns in research themes, methodologies, and theoretical frameworks. The findings reveal that the dominant research trends include da‘wah communication, digital da‘wah, social media, da‘wah communication strategies, and interpersonal communication. The majority of studies employed qualitative-descriptive methods, with the Miles and Huberman interactive model emerging as the most frequently used data analysis technique. The most widely applied theories include da‘wah communication theory, da‘wah strategy theory, digital media theory, socio-critical and cultural theories, and psychological theories. The study further demonstrates that the BoK of the Master’s Program in Islamic Broadcasting and Communication is evolving toward a digital, multidisciplinary, and transformative paradigm of Islamic communication. However, the research orientation remains largely descriptive and adaptive in nature. Therefore, strengthening digital research methodologies, mixed methods approaches, critical theories, and media studies based on emerging technologies is necessary to enhance the academic competitiveness and innovation of Islamic communication studies at the global level.

Komodifikasi Dakwah dalam Industri Kosmetik

Retno Ayu Dwi Wulansari — 2026-07-11

This study aims to examine the commodification of da'wah in the halal cosmetics industry through the advertisement Wardah Ramadan Series Episode 3: Bersabar Jadi Berkah, published on YouTube in 2025. This study employs a qualitative approach using Multimodal Content Analysis (MCA) to examine the interaction of linguistic, visual, audio, and digital elements in constructing meaning. The analysis is framed by Raymond Williams' Cultural Materialism perspective to explain how the representation of da'wah in media is closely connected to economic interests and broader cultural structures. The findings reveal three major forms of commodification. First, da'wah is constructed as a moral value that reinforces brand identity through narratives emphasizing patience and family piety. Second, da'wah is represented as a visual aesthetic that shapes consumer identity through religious symbols, including the hijab, domestic settings, natural makeup, and soft color palettes that portray the image of the modern Muslim woman. Third, da'wah functions as digital capital, in which religious messages are strategically designed to generate measurable audience engagement through views, likes, comments, and shares. The study concludes that da'wah in the advertisement no longer operates solely within a neutral spiritual domain but has become embedded in cultural practices closely linked to economic interests in digital media.

Kampanye Sosial Ruang Publik yang Aman dan Inklusif untuk Perempuan dalam Perspektif Islam

Thifal Fadhil Haris — 2026-07-14

Public spaces are social interaction arenas that should ideally be safe and inclusive for all members of society, including women. However, in practice, women still frequently experience violence, harassment, and discrimination in public spaces, which reduces their sense of safety and limits their social participation. This condition reflects an academic concern regarding the low level of public awareness about the importance of safe and inclusive public spaces.This study aims to analyze the social campaign conducted by INFID through the Human Rights Festival (Festival HAM) program in raising public awareness of this issue. This research employs a qualitative approach with a case study method. Data collection techniques include in-depth interviews, observation, and documentation, involving informants consisting of the organizers and participants of the Human Rights Festival. Data analysis uses the interactive model of Miles and Huberman and is validated through source triangulation to ensure data reliability. The results show that the INFID Human Rights Festival social campaign was implemented through four stages based on Ostergaard’s social campaign theory: problem identification, planning, campaign management, and problem reduction. In the identification stage, it was found that low public awareness and the limited availability of safe spaces for women were the main background issues of the campaign. In the planning stage, strategies were focused on the younger generation through an event-based campaign approach combined with social media. In the management stage, the campaign was realized through participatory activities such as discussions, workshops, and exhibitions. Meanwhile, in the problem reduction stage, there was an increase in awareness, changes in perspectives, and early indications of reducing the contributing factors of the problem. The social campaign through the INFID Human Rights Festival is considered effective as a public communication strategy in building public awareness of the importance of safe and inclusive public spaces for women. From an Islamic perspective, social campaigns are communication processes aimed at encouraging society toward good (amar ma’ruf) and preventing wrongdoing (nahi munkar), using persuasive and educational approaches to promote positive behavioural change.

Messages of Gender Equality from Young Millennial Muslims on Social Media

Luluk Fikri Zuhriyah — 2026-07-17

This study aims to analyze the construction of gender equality da'wah messages conveyed by three millennial Muslim Instagram accounts: @kalis.mardiasih, @nurulbahrululum, and @gitasav. This research employs Sara Mills' critical discourse analysis model, focusing on subject-object positions and reader positions. Data were obtained through content observation on the Instagram accounts of these three figures related to gender equality issues. The results show that da'wah messages are constructed into three main themes: career women in Islam, women in patriarchal culture, and the right to express self-identity. These accounts successfully reclaim authority as subjects (da'i) who define female identity, shifting their position from mere legal objects to empowered subjects This method suggests utilizing social media as a platform for inclusive digital da'wah to reduce negative stigma and gender-biased religious interpretations among the younger generation This research is a study that examines the model of gender equality da'wah on social media using Sara Mills' discourse analysis to highlight the role of women as active subjects in contemporary Islamic discourse.

Konstruksi Framing Ekoteologi di Media Sosial dan Implikasinya Bagi Kesadaran Ekologis Gen Z

Mustain Mustain — 2026-07-17

The global enviromental crisis calls for a new approach capable of integrating religious values with the public’a ecological awareness, particulary among Generation Z, who live in a digital ecosystem. This study aims to analyze the construction of eco-theological narratives in digital da’wah and content and to explain their implications for the formation of ecological awareness among Gen Z. This study employs a qualitative approach using a case study design. Data were collected through in-depth interviews with enviromental community leaders, non-participant observation, documentation of digital content, and a literature review. Data analyis involved idetifying essential themes that shaped the informants’ experiences, while Robert M. Entman’s framing analysis was used to examine the narrative construction in digital content and da’wah addresing enviromental issues. The results indicate that eco-theological narratives are constructed hrough the reinterpretation of Qur’anic values, particularly the concepts of fasad fil ardh, khalifah, amanah, and mizan, which are contextualized within contemporary ecological issues such as climate change, pollution, deforestation, and waste management. These narratives are presented through visual strategies, symbolism, storytelling, and persuasive communication, thereby connecting Islamic teachings with everyday ecological experiences. This study also suggests that the development of ecological awareness occurs through direct experience, spiritual reflection, digital learning, sustainable living practices, community empowerment, and setting an example through concrete actions. Although each community develops different narrative patterns, all are oriented toward fostering sustainable ecological behavior. These findings confirm that Islam functions not only as a medium for transmitting normative teachings but also as an instrument of social transformation capable of fostering ecological awareness and promoting environmental behavioral change among Generation Z.

Dakwah, Branding, dan Viralitas

Afifatur Rohimah — 2026-07-17

This study aims to examine the extent to which social media has become a digital da'wah medium by leveraging a specific brand image or branding. The Yakuza Meneges Instagram account is the object of this research, as it utilizes digital subcultures, including branding, visual materials, emotional capital, and virality, which have truly revolutionized sermons. This study employed a qualitative approach using media text methods. Data were obtained through social media, graphic documents, written content, user comments, and an automated Instagram post management system. The results show that Yakuza Maneges utilizes social media to create religious iconography, visual power, and emotional influence to shape its brand image. The “Yakuza” movement, which evolved from a coercive attitude into a voluntary form of migration, is interpreted in today’s context as a narrative of spiritual transformation, masculine identity, and pilgrimage aesthetics. Social media algorithms and digital trends now play a major role in shaping modern online preaching, particularly in facilitating “santri jalur kiri” young people who are interested in learning religion but have never had formal access to religious education. This condition reflects how digital da’wah activities on social media have gradually shifted spiritual practices toward industrialization, driven by visualization, identity construction, virality, and audience engagement.

Instagram as a Social Service Information Media

Tadzkiya Aulia — 2026-07-17

The use of social media has transformed public communication by enabling government institutions to disseminate information more quickly, visually, and interactively. This study examines the use of Instagram @bahagia_medan as a social service information medium and analyzes the implementation of Islamic digital communication principles by the Public Relations unit of the Ministry of Social Affairs in Medan. This study employed a qualitative descriptive-interpretive approach. Data were collected through observation of 30 Instagram posts published between September 25, 2025, and March 15, 2026, in-depth interviews with public relations officers, Instagram administrators, and content management staff, as well as documentation. The data were analyzed using the interactive model of Miles, Huberman, and Saldaña through data condensation, data display, and conclusion drawing. The findings show that Instagram is managed collaboratively and functions as a gateway communication medium for disseminating information on social programs, social assistance, and services for vulnerable groups. Content is predominantly presented as activity documentation and informational posts, while practical information on service procedures, requirements, complaints mechanisms, and access pathways remains limited. The management of content reflects the values of tabayyun, shiddiq, amanah, qaulan sadidan, and qaulan layyinan through verification, factual messages, accountability, and polite language. However, low audience engagement, limited interactive content, human resource constraints, algorithmic changes, and unequal digital access remain major challenges. The study concludes that Instagram should be strengthened as an inclusive, responsive, and ethically grounded supporting medium for social services through more accessible, interactive, and audience-oriented content.